j6o KANT. sumption of phenomena or empirical intuitions under the category is effected through the Schemata* of the con- cepts of the understanding, i. e., through a priori deter- minations of time according to rules, which relate to time- series, tlme-contenf, time-order, and time-compre/iension, and • indicate whether I have to apply this or that category to a given object. / Each category has its own schema. The schema of quantity is number, as comprehending the successive addi- tion of homogeneous parts. Filled time (being in time) is the schema of reality; empty time (not-being in time) the schema of negation, and more or less filled time (the inten- sity of sensation, indicating the degree of reality) the ^schema of limitation. Permanence in time is the sign for the application of the category of substance ;f regular suc- cession, for the application of the concept of cause ; the coexistence of the determinations of one substance with those of another, the signal for their subsumption under the concept of reciprocity. The schemata of possibility, actuality, and necessity, finally, are existence at any time whatever (whensoever), existence at a definite time, and existence at all times. By such schematic syntheses the i pure concept is brought near to the empirical intuition, and I the way is prepared for an application of the former to the ' latter, or, what is the same thing, for the subsumption of the latter under the former. ""~" " " As a result of the fact that the schematism permits a pres- entation of the categories in time intuition antecedent to
- The schema is not an empirical image, but stands midway between this (the ,
particular intuition of a definite triangle or dog) and the unintuitable concept, as a general intuition (of a triangle or a dog in general, which holds alike for right- and oblique-angled triangles, for poodles and pugs), or as a rule for deter- mining our intuition in accordance with a concept. f This determination is important for psychology. Since the inner sense shows nothing constant, but ererything in a continual flux, — for the permanent subject of our thoughts is an identical activity of the understanding, not an ia- tuitable object, — the concept of substance is not applicable to psychical phe- nomena. Representations of a permanent (material substances) exist, indeed, but not permanent representations. The abiding self (ego, soul) which we posit back of internal phenomena is, as the Dialectic will show, a mere Idea, which, or, rather, the object of which, maybe "thought "as substance, it is true, but cannot be " giren " in intuition, hence cannot be "known." I
